Christ's Kingdom Not of this World

Edward Griffin (1770—1837)
 

John 18:36
"Jesus answered: My kingdom is not of this world."

The policy of kings and the pride and avarice of priests have sought to raise the Church to civil power and to make it an appendage of the state. Every such attempt has served only to sink the spirit of religion into the spirit of the world. While the altar has been set to prop the throne, it has fumed the nose of majesty, but has ceased to send its incense to Heaven. God is a Spirit, and it is the business of his kingdom to govern the spirits of men. That kingdom, though it extends its authority to the courtier as well as the peasant, has nothing to do with the affairs of state. It asks nothing of the state but protection. It asks no sword to cut the throats of heretics. It seeks no alliance offensive and defensive with the civil arm. It thanks no potentate for his officious interference to force men to Heaven. It is the empire of the Eternal Spirit over the spirits of men, and is founded only in their free consent. Had this principle been well understood, it would have saved all the Christian blood which has stained the sword of guilty persecution; it would have broken up all religious establishments, and swept away a long catalogue of ghastly magistrates.

The Jews expected that their Messiah would appear in the character of a temporal prince; that he would raise them to the empire of the world, and like another Caesar tread the nations beneath his feet. Hence the jealous attempt of Herod to murder the infant Savior by a general massacre of the infants of Bethlehem. Accustomed as the nation were to this expectation, they supposed that Jesus of Nazareth intended to set up for an earthly king, and their plan was to accuse him of treason against Caesar. For this purpose they watched his words; they sent forth spies to ensnare him; and when they could gain nothing, they suborned false witnesses to swear, "We found this fellow perverting the nation and forbidding to give tribute to Caesar, saying that he himself is Christ a king."

All this time their great objection to his claims was that he did not appear in the spirit and splendor of a temporal monarch and break their Roman yoke. The very disciples followed him with the same expectations, and were disappointed and chagrined at the long delay.

But why, O followers of the Lamb, does it grieve you that your Master, who is to rule over all worlds, does not come down to an earthly throne? Why, you malicious Jews, should it be a matter of complaint that he does not lay aside his universal dominion to manage the affairs of your little state? Is it not a more godlike office to rule the spirits of men, to reduce their raging passions, and to make them godly and holy, than to shine in the pageantry of earthly splendor? to overcome the powers of Hell, than to destroy the Samaritans? to deliver you from the bondage of sin and Satan, than from the power of the Romans? to raise you to an eternal throne, than to lift you to dominion over the heathen.

Has not he who has been taught to govern himself, been served by a better king than he who has been led to victory through the blood of slaughtered armies? Is not the peasant who under this banner has vanquished the world, the flesh, and the devil, a better and happier man than Caesar in all his glory? It befit the benevolence as well as the dignity of Christ, to put himself at the head of a kingdom not of this world.

But he had other ends to answer by this arrangement. He wished to draw away the affections of his subjects from creature enjoyments, and he wished to separate them from the principles and desires of worldly men. And it behooves them to conduct themselves as the subjects of a kingdom not of this world. Let us attend to these three ideas:

I. He declined an earthly throne and established a kingdom not of this world, in order to draw away the affections of his subjects from creature enjoyments.

He saw that the very soul of the apostasy consisted:
in loving the creature, more than the Creator;
in forsaking the fountain of living waters, for broken cisterns;
in removing the heart from God, to the gratification of worldly tastes.

He saw that mankind had become slaves to the world, and that their selfishness, pride, and idolatry were hourly inflamed by a close connection with worldly objects. The grand thing therefore to be done was to weaken their attachment to the world and to send them back for happiness to the Source of their being. For this purpose he took measures to convince them that the world was not the good which he came to bestow. That he might fasten a deep and lasting impression of this truth upon their minds, instead of assuming the badges of royalty, he appeared in our world in a destitute condition, not having anywhere to lay his head. He was the reputed son of a carpenter and born in a manger. He selected his officers of state from a band of illiterate fishermen, and was crucified between two thieves. He passed by the mighty and noble, and chose for the materials of his Church the base things of the world, and things which were despised, and things that were not—to bring to nothing things that were.

Had he appeared in royal splendor and selected his ministers and disciples from men of rank and fortune, it would have seemed as though a part of the blessedness of his kingdom consisted in worldly greatness. But now it is manifest that it consists, not in those things which foster pride and carnal desire, but in those which gratify humble benevolence.

II. Another end which he had in view in establishing a kingdom not of this world, was to separate his subjects from the principles, maxims, and desires of worldly men. The world had all gone out of the way; there was none that did good, no not one. They were all dead in trespasses and sins. Of course their governing principles and their desires were corrupt. In order therefore to bring them back to God, he came to introduce them to a kingdom whose principles, maxims, and desires were wholly unlike those of the world.

The principle which holds the first rank in the world is selfishness.

The principle which holds the first rank in the kingdom of Christ is unselfish love.

The principle which stands second in the world is pride.

The principle which stands second in the kingdom of Christ is humility.

The principle which comprehends the entire spirit of the world is lust—lust of honor, wealth, and pleasure.

The principle which comprehends the whole spirit of the kingdom of Christ is self-denial.

The world having thus yielded to principles diametrically opposite to the kingdom of Christ, it was to be expected that the maxims and desires growing out of these principles would be equally different. It is not strange if the great mass of the maxims and desires of the two kingdoms are found in direct opposition. These points of difference probably have not all been developed. I doubt not that there are many opinions and customs tolerated even by serious men, which will be exploded when the kingdom of Christ is established in its purity. Some of these may perhaps even now be pointed out:

It is a maxim of the world that they may indulge in as many amusements as they please, though having no connection with health or any useful object.

It is a maxim of the kingdom of Christ that whether we eat or drink or whatever we do we should do all to the glory of God.

It is a maxim of the world that they may spend many of their social hours in conversation which has no useful tendency.

It is a maxim of the kingdom of Christ that for every idle word men shall give account in the day of judgment.

It is a maxim of the world that they may gratify their pride in as many expenses as their income will allow.

The laws of Christ forbid the indulgence of pride in any form or degree, and require everything to be saved that reasonably can be, for the poor and for the extension of his kingdom.

It is a maxim of the world that they may make presents to the rich as far as their selfishness desires.

One of the statutes of the kingdom of Christ says with a frown, "He who gives to the rich shall surely come to want." We are not indeed forbidden to exchange hospitalities with our affluent neighbors, much less with our kindred; but the following emphasis laid on charity feasts ill accords with the maxims of the world: "When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen, nor your rich neighbors; lest they also bid you again and a recompense be made to you. But when you make a feast, call the poor, the maimed, the lame, the blind; and you shall be blessed; for they cannot recompense you; for you shall be recompensed at the resurrection of the just."

It is a maxim of the world that they may lay up treasures on earth, and even hold their gains with the grasp of death.

The kingdom of Christ says, "Sell what you have and give alms; provide yourselves bags which wax not old, a treasure in the heavens that fails not."

There is no end to the enumeration. One cannot cast a serious eye on the world and then on the Bible, without discovering some strong point of difference.

The scale of degrees by which merit is estimated is altogether different in the two kingdoms. In the world the man is commonly esteemed the greatest who is most forward to press himself upon the public view.

In the kingdom of Christ he is esteemed the greatest who in honor prefers others and takes for himself the lowest place.

The man who is most esteemed in the kingdom of Christ, is the one whom the world are most likely to overlook.

On the contrary, "that which is highly esteemed among men is abomination in the sight of God."

Here is a Lazarus covered with rags and sores, whom the world, as she sweeps by him, deems unworthy of a look; yet that same poor man holds a higher place in the heart of God than the pampered wretch who is clothed in purple and fine linen and fares sumptuously every day.

To advance in the world is to grow in riches, honors, and human science.

To make progress in the kingdom of Christ is to grow in humility and brokenness of heart.

To advance in the world is generally connected with a high opinion of ourselves.

To ascend in the kingdom of Christ is to sink into low and abasing thoughts of ourselves.

To grow in the world is generally to be alive to the world, and dead to God.

To grow in the kingdom of Christ is to be alive to God, and dead to the world.

Hence,

III. It behooves Christians to conduct themselves as subjects of a kingdom not of this world.

(1.) It behooves them to renounce their idolatrous attachment to the things of the world. They are not indeed required to withdraw from business. It is a decree of Heaven that if a man will not work, then neither shall he eat. And he who provides not for his own, has denied the faith and is worse than an infidel. But the thing forbidden is to place the heart on the things of the world—to set up wealth as an object of desire for its own sake, and to pursue it with so much interest and hurry as to crowd out the duties of religion. Great wealth is rather to be dreaded, than desired. "How hard it is for those who have riches enter into the kingdom of God."

The same danger attends a full tide of prosperity in any form. To set the heart on any of these things is altogether incompatible with the Christian character! What says the Scripture? "Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him." "Set your affections on things above, not on things on the earth; for you are dead, and your life is hid with Christ in God." You have died to the world, and gone into another kingdom. How strange would it seem for a man who had died and gone to Heaven, to long to return to the silly enjoyments of the world!

(2.) It behooves Christians to separate themselves from the principles, maxims, and desires of the world. Could they live under a deep impression that they belong to a kingdom altogether separate from the world, they would feel like pilgrims and strangers on the earth. But you are the subjects of another kingdom, citizens of another country, and are bound to act according to the relations you sustain. It would ill become an Englishman to adopt the manners of the Turks. But in time of war to join a hostile banner against one's own people, is treason! Let those Christians who would tremble at the thought of bringing traitors into their country, never desert the standard of their King to act upon the principles of the world.

It is impossible for any man faithfully to serve two contending kingdoms—to be at once a man of the world and a faithful disciple of Christ. "You cannot serve God and mammon." "Be not conformed to the world, but be transformed by the renewing of your mind."

The tastes of the world, is opposite to the tastes of Christians. One is founded in selfishness, pride, and lust; the other in the most perfect benevolence. It is therefore impossible that the same line of conduct should please both God and the world. "If I yet pleased men I should not be the servant of Christ." "The friendship of the world is enmity with God. Whoever therefore will be a friend of the world is the enemy of God."

On the other hand, "All that will live godly in Christ Jesus shall suffer persecution." It is indeed too late to rekindle the faggots or to apply the rack or the screw. There are also portions of the world who have their judgment and manners so far refined by Christianity, that they are not offended at the exemplifications of Christian morality, provided men will not introduce religion into conversation; nor even at a display of the outlines of divine truth on public occasions; nor at knowing that men in secret hold all the distinguishing doctrines and practice all the devotions of the Christian religion, if they will but keep their religion to themselves and not bring it into contact with them. They will even tolerate a public exposition of many of the distinguishing doctrines, provided they are not brought home to their own conscience, and especially if the preacher will conform to their rules of social fellowship in private. Many real Christians escape the world's censure by a general conformity in little things, or by living retired from public view, or by exhibiting in their conduct more of the mildness and beneficence of the divine nature than of the holiness and justice, or by failing to express those parts of truth, (in relation to the guilt, dependence, and obligations of man and the sovereignty of God,) which are the most grating to the wicked; or by neglecting to reprove them, either in words or by the distinct expression of their conduct.

But let any man continually carry about him, in his conduct and conversation a full and distinct image of God, expressing:
all the truths of his word,
all the strictness of his law,
all the guilt and danger of sinners;

reproving:
everything proud,
everything vain,
everything selfish,
everything that does not make God the supreme object,
everything tinctured with the slightest bitterness towards men, "every idle word,"
every small neglect;
and let his daily conversation be as full of God and of eternal things as it ought; in a word, let him carry, as it were in his hand, wherever he goes, a full, and not a partial, image of God, including whatever is most offensive to the carnal heart, and let him be constituted a reprover; and there is not a community of worldly men who will not be offended. And if they persecute in no other way, they will at least smite with the tongue—unless indeed they are silenced by the convicting Spirit, or are restrained by personal attachment or some apparent self interest. The carnal heart is as much opposed to God as ever.

Would a man therefore be thoroughly a Christian, he must lay his account to give up many things which the world esteem most valuable, and be marked by distinctions which the world abhors. He must sit down and count the cost, and come to a fixed resolution to part with many things which the strong principle of pride loudly demands. The whole system of undefiled religion is a cross to pride. Self-denial lies at the bottom of all.

It is indeed hard to submit to this; not because the world is so valuable, but because our foolish hearts are so wedded to it. But hard as it is, other saints who have gone before us have made the sacrifice, and proved by the readiness with which they came out from a wicked generation, by their striking contrariety to the world, and the humble firmness with which they bore reproaches, that they viewed themselves as strangers and pilgrims on the earth, and sought a city which has foundations, whose builder and maker is God.

How unlike to the history of the world, is the history of those ancient worthies. The former is the history of men pursuing, at the hazard of every righteous principle: wealth, honor, and pleasure—the world's trinity! The latter is the history of men patiently enduring reproaches, regardless what they suffered if only they could but glorify and enjoy God.

The former is the history of men in splendid circumstances, looking down with contempt on the pious poor.

The latter is the history of men walking in the dust, returning entreaties for abuses, pursuing no dominion but a dominion over themselves, consuming their lives in toiling for the interests of truth and religion, and looking for their reward in another world.

Noah sacrificed his reputation and the labor of a hundred and twenty years upon an ark, while the world around him were mocking at his credulity. And do you think he has ever repented of it? Ask him and he will tell you no.

Abraham forsook the pleasant plains of Mesopotamia, the honors of a noble family, and all the endearments of kindred, to consume his days in a foreign wilderness, dwelling in tents and feeding flocks.

Moses, though trained in all the luxury of Pharaoh's court, and perhaps the heir apparent to the first throne on earth, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt.

Paul was willing to leave the highest honors of his nation, to wander as an outcast through the world, to endure toils, buffetings, imprisonments, and death; saying as he went, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world!"

In every age this has been the temper of the true Church. And at the present day, many have burst every band which bound them to earth, and gone to spend their days on barbarous shores, among sooty pagans, to promote the cause of benevolence and of Christ.

Surrounded by such a cloud of witnesses, shall we sink under the light burdens which we are called to bear, and grieve to find that our kingdom is not of this world?

In the light of our subject, we see how different the most moral of worldly men are from real Christians. Of the former the governing principles are selfishness, pride, and idolatry. Of the latter, love and humility.

We learn also that temporizers, who are afraid to avow their sentiments and to breathe their proper spirit; who put off their religion when they go into company, and submit to unwarrantable compliances to please worldly men; who are determined at all hazards to preserve the friendship of the world—these have no part in the kingdom of Christ. They may be Calvinists or Arminians, but they are not Christians. We learn also that if the world frowns on our religion, it is only what we had a right to expect. The world has frowned on true religion in every age. But its frowns have never kept a single Christian out of Heaven. Let none be appalled as though some new and strange thing had happened to them. Go fearlessly by their frowns, and enter a world where all is peace and love.

By this test let us try the sincerity of our religion. If we cannot relinquish the favor of the world for Christ; if we cannot show that we love him better than all the delights of earth, if in the trying hour we flinch, and are offended as soon as tribulation or persecution arises because of the word—then why did we ever profess his name? The root of the matter is not in us, and we are still dead in our sins!

Finally, let us be encouraged to proceed with a firm step through all the sufferings and self-denials which this poor world can create. Let us never repine that religion tears us from objects which serve only to nourish pride, and of course stand opposed to our happiness. These husks are not the children's bread! Your heavenly Father would not have lavished them on his enemies and denied them to you, had he not provided for you a far better good.

What is the world to you? Your estate lies in another country. The world will soon be dissolved in the general conflagration; and those worldlings who now frown upon you, will then be crying to rocks and mountains to cover them. And when the world is on fire, and everything but true religion is going to wreck, who then will grudge worldlings their portion? Like the complaining Asaph, let us search in the sanctuary for their end; and having found it, let us join in his holy choir, and prolong his seraphic strain, "Whom have I in Heaven but you? and there is none upon earth I desire besides you!" Amen.